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Sundara Kaanda Sarga 37
Sundara Kaanda - Sarga 37
In this Sarga, Seetā reflects on Rāma’s grief and his abilities, assuring herself of his virtues and prowess. Hanuman assures Seetā that Rāma will lose no time in retrieving her after hearing about her from him.
Hanuman also offers to carry Seetā on his back across the ocean and lodge her in the presence of her husband. Seetā, pleased, retorts in a lighter tone saying how could it be possible for such a small Vānara to carry her on his back. Hanumān, taking the slight in his stride, reveals to her his true form, the one imposing like a mountain and blazing like fire.
Seetā concedes that she knew his power, for no ordinary creature can cross the wide ocean. However she rejects his offer saying that it does not serve the purpose for many reasons. First of all, she could fall off from his back when he travels at a high speed high above the ocean, Hanuman would have to fight the chasing Rākshasas. Second, it is possible that Rakshasas might retrieve her back and lodge her in a location that could be hard for anyone to find. And also, she says, that it is not appropriate for her, a devoted wife, to touch the body of another man.
The final and most important reason, she says, is that it would be befitting of Rāma to kill the Rakshasas himself, and retrieve her from Rāvaṇa. She urges Hanumān to see to it that Rāma, Lakshmana and the Vānara chiefs are in Laṅkā as soon as possible.
5.37.1 அ
5.37.1 ஆ
5.37.1 இ
5.37.1 ஈ
ஸீதா தத்வசநம் ஸ்ருத்வா
பூர்ணசந்த்ரநிபாநநா ।
ஹநூமந்தமுவாசேதம்
தர்மார்தஸஹிதம் வச: ॥
sītā tadvacanaṃ ṡrutvā
pūrṇacandranibhānanā ।
hanūmantamuvācēdam
dharmārthasahitaṃ vacaḥ ॥
Having heard his words, Seetā,
her face resembling the full moon,
said these words imbued with Dharma and Artha:
We see it in Rāmāyaṇa quite a few times - the mention of ‘words imbued with Dharma and Artha’ – What is the purport?
Well, Indian philosophy sees that every action we perform serves one or more of the three purposes: Dharma (fulfills an obligation or responsibility that is appropriate and righteous), Artha (furthers one’s objectives and goals) and Kama (gives pleasure or entertainment).
Even a simple conversation by a well-meaning person serves one or more of these three objectives. A conversation that does not serve any of these three, will obviously be wasteful and even insipid.
Here, Vālmeeki is indicating which of the three purposes Seetā intends to serve in speaking to Hanumān.
5.37.2 அ
5.37.2 ஆ
5.37.2 இ
5.37.2 ஈ
அம்ருதம் விஷஸம்ஸ்ருஷ்டம்
த்வயா வாநர பாஷிதம் ।
யச்ச நாந்யமநா ராமோ
யச்ச ஸோகபராயண: ॥
amṛtaṃ viṣasaṃsṛṣṭam
tvayā vānara bhāṣitam ।
yacca nānyamanā rāmō
yacca ṡōkaparāyaṇaḥ ॥
Your words are like Amṛt, but mixed with poison;
for you said Rāma is not thinking of anything else
(except me), but he is also wholly given to grief.
5.37.3 அ
5.37.3 ஆ
5.37.3 இ
5.37.3 ஈ
ஐஸ்வர்யே வா ஸுவிஸ்தீர்ணே
வ்யஸநே வா ஸுதாருணே ।
ரஜ்ஜ்வேவ புருஷம் பத்த்வா
க்ருதாந்த: பரிகர்ஷதி ॥
aiṡvaryē vā suvistīrṇē
vyasanē vā sudāruṇē ।
rajjvēva puruṣaṃ baddhvā
kṛtāntaḥ parikarṣati ॥
Providence, which has the
final say about everything,
can drag a man with a halter around the neck,
into endless opulence as well as
into terrible sufferings.
5.37.4 அ
5.37.4 ஆ
5.37.4 இ
5.37.4 ஈ
விதிர்நூநமஸம்ஹார்ய:
ப்ராணிநாம் ப்லவகோத்தம ।
ஸௌமித்ரிம் மாம் ச ராமம் ச
வ்யஸநை: பஸ்ய மோஹிதாந் ॥
vidhirnūnamasaṃhāryaḥ
prāṇināṃ plavagōttama ।
saumitriṃ māṃ ca rāmaṃ ca
vyasanaiḥ paṡya mōhitān ॥
No creature can overcome its destiny;
look, O best of Vānaras, how Sowmitri, me and Rāma,
are driven to dizziness by the hardships.
5.37.5 அ
5.37.5 ஆ
5.37.5 இ
5.37.5 ஈ
ஸோகஸ்யாஸ்ய கதா பாரம்
ராகவோऽதிகமிஷ்யதி ।
ப்லவமாந: பரிஸ்ராந்தோ
ஹதநௌஸ்ஸாகரே யதா ॥
ṡōkasyāsya kadā pāram
rāghavō'dhigamiṣyati ।
plavamānaḥ pariṡrāntō
hatanaussāgarē yathā ॥
When will Rāghava reach
the shore of this ocean of grief,
exhausted like one swimming for life,
his ship wrecked in the middle of the high seas?
5.37.6 அ
5.37.6 ஆ
5.37.6 இ
5.37.6 ஈ
ராக்ஷஸாநாம் வதம் க்ருத்வா
ஸூதயித்வா ச ராவணம் ।
லங்காமுந்மூலிதாம் க்ருத்வா
கதா த்ரக்ஷ்யதி மாம் பதி: ॥
rākṣasānāṃ vadhaṃ kṛtvā
sūdayitvā ca rāvaṇam ।
laṅkāmunmūlitāṃ kṛtvā
kadā drakṣyati māṃ patiḥ ॥
When will my husband get to see me,
killing the Rākshasas, destroying Rāvaṇa and
extricating Laṅkā by its roots?
5.37.7 அ
5.37.7 ஆ
5.37.7 இ
5.37.7 ஈ
ஸ வாச்யஸ்ஸம்த்வரஸ்வேதி
யாவதேவ ந பூர்யதே ।
அயம் ஸம்வத்ஸர: கால:
தாவத்தி மம ஜீவிதம் ॥
sa vācyassaṃtvarasvēti
yāvadēva na pūryatē ।
ayaṃ saṃvatsaraḥ kālaḥ
tāvaddhi mama jīvitam ॥
He should be told to hurry
before the time limit of one year expires,
for I can hope to be alive only that long.
5.37.8 அ
5.37.8 ஆ
5.37.8 இ
5.37.8 ஈ
வர்ததே தஸமோ மாஸோ
த்வௌ து ஸேஷௌ ப்லவங்கம ।
ராவணேந ந்ருஸம்ஸேந
ஸமயோ ய: க்ருதோ மம ॥
vartatē daṡamō māsō
dvau tu ṡēṣau plavaṅgama ।
rāvaṇēna nṛṡaṃsēna
samayō yaḥ kṛtō mama ॥
O Vānara! This is already the tenth month
and only two more months remain in the
time limit set for me by the cruel Rāvaṇa.
5.37.9 அ
5.37.9 ஆ
5.37.9 இ
5.37.9 ஈ
விபீஷணேந ச ப்ராத்ரா
மம நிர்யாதநம் ப்ரதி ।
அநுநீத: ப்ரயத்நேந
ந ச தத்குருதே மதிம் ॥
vibhīṣaṇēna ca bhrātrā
mama niryātanaṃ prati ।
anunītaḥ prayatnēna
na ca tatkurutē matim ॥
His brother Vibheeshaṇa tried his best
to persuade him to send me back,
but he would not listen.
5.37.10 அ
5.37.10 ஆ
5.37.10 இ
5.37.10 ஈ
மம ப்ரதிப்ரதாநம் ஹி
ராவணஸ்ய ந ரோசதே ।
ராவணம் மார்கதே ஸம்க்யே
ம்ருத்யு: காலவஸம் கதம் ॥
mama pratipradānaṃ hi
rāvaṇasya na rōcatē ।
rāvaṇaṃ mārgatē saṃkhyē
mṛtyuḥ kālavaṡaṃ gatam ॥
Rāvaṇa would not even entertain
the idea of giving me back;
for death is on the hunt for Rāvaṇa
in the battle-field, his time being up.
5.37.11 அ
5.37.11 ஆ
5.37.11 இ
5.37.11 ஈ
ஜ்யேஷ்டா கந்யா நலா நாம
விபீஷணஸுதா கபே ।
தயா மமேதமாக்யாதம்
மாத்ரா ப்ரஹிதயா ஸ்வயம் ॥
jyēṣṭhā kanyā nalā nāma
vibhīṣaṇasutā kapē ।
tayā mamēdamākhyātam
mātrā prahitayā svayam ॥
O Vānara! The eldest daughter of Vibheeshaṇa,
Nalā by name, told about this herself,
sent to me by her mother.
5.37.12 அ
5.37.12 ஆ
5.37.12 இ
5.37.12 ஈ
அஸம்ஸயம் ஹரிஸ்ரேஷ்ட
க்ஷிப்ரம் மாம் ப்ராப்ஸ்யதே பதி: ।
அந்தராத்மா ச மே ஸுத்த:
தஸ்மிம்ஸ்ச பஹவோ குணா: ॥
asaṃṡayaṃ hariṡrēṣṭha
kṣipraṃ māṃ prāpsyatē patiḥ ।
antarātmā ca mē ṡuddhaḥ
tasmiṃṡca bahavō guṇāḥ ॥
Without doubt, O best of Vānaras,
my lord will recover me soon,
for I am pure from inside out
and he is full of virtues.
5.37.13 அ
5.37.13 ஆ
5.37.13 இ
5.37.13 ஈ
உத்ஸாஹ: பௌருஷம் ஸத்த்வம்
ஆந்ருஸம்ஸ்யம் க்ருதஜ்ஞதா ।
விக்ரமஸ்ச ப்ரபாவஸ்ச
ஸந்தி வாநர ராகவே ॥
utsāhaḥ pauruṣaṃ sattvam
ānṛṡaṃsyaṃ kṛtajñatā ।
vikramaṡca prabhāvaṡca
santi vānara rāghavē ॥
Rāghava is enthusiastic, entrepreneurial,
strong, compassionate, heroic, effective
and has a keen sense of gratitude, O Vānara!
5.37.14 அ
5.37.14 ஆ
5.37.14 இ
5.37.14 ஈ
சதுர்தஸஸஹஸ்ராணி
ராக்ஷஸாநாம் ஜகாந ய: ।
ஜநஸ்தாநே விநா ப்ராத்ரா
ஸத்ரு: கஸ்தஸ்ய நோத்விஜேத் ॥
caturdaṡasahasrāṇi
rākṣasānāṃ jaghāna yaḥ ।
janasthānē vinā bhrātrā
ṡatruḥ kastasya nōdvijēt ॥
Which foe of his would not feel uneasy,
after seeing him kill
fourteen thousand Rākshasas in Janasthāna
without even taking the help of his brother?
5.37.15 அ
5.37.15 ஆ
5.37.15 இ
5.37.15 ஈ
ந ஸ ஸக்யஸ்துலயிதும்
வ்யஸநை: புருஷர்ஷப: ।
அஹம் தஸ்ய ப்ரபாவஜ்ஞா
ஸக்ரஸ்யேவ புலோமஜா ॥
na sa ṡakyastulayitum
vyasanaiḥ puruṣarṣabhaḥ ।
ahaṃ tasya prabhāvajñā
ṡakrasyēva pulōmajā ॥
No suffering can shake that bull among men;
I know his abilities as well as
the daughter of Pulōma knows those of Ṡakra.
5.37.16 அ
5.37.16 ஆ
5.37.16 இ
5.37.16 ஈ
ஸரஜாலாம்ஸுமாந்ஸூர:
கபே ராமதிவாகர: ।
ஸத்ருரக்ஷோமயம் தோயம்
உபஸோஷம் நயிஷ்யதி ॥
ṡarajālāṃṡumānṡūraḥ
kapē rāmadivākaraḥ ।
ṡatrurakṣōmayaṃ tōyam
upaṡōṣaṃ nayiṣyati ॥
O Vānara! Rāma is like the sun
with the host of arrows for the rays.
He can dry up his enemies, the Rākshasas,
like sun does water.
5.37.17 அ
5.37.17 ஆ
5.37.17 இ
5.37.17 ஈ
இதி ஸஞ்ஜல்பமாநாம் தாம்
ராமார்தே ஸோககர்ஸிதாம் ।
ஆஸ்ருஸம்பூர்ணநயநாம்
உவாச வசநம் கபி: ॥
iti sañjalpamānāṃ tām
rāmārthē ṡōkakarṡitām ।
āṡrusampūrṇanayanām
uvāca vacanaṃ kapiḥ ॥
When she spoke thus (assuring herself),
exhausted with the grief for Rāma
and her eyes filled with tears,
the Vānara responded with these words:
To be continued
Sundara Kaanda - Sarga 37
In this Sarga, Seetā reflects on Rāma’s grief and his abilities, assuring herself of his virtues and prowess. Hanuman assures Seetā that Rāma will lose no time in retrieving her after hearing about her from him.
Hanuman also offers to carry Seetā on his back across the ocean and lodge her in the presence of her husband. Seetā, pleased, retorts in a lighter tone saying how could it be possible for such a small Vānara to carry her on his back. Hanumān, taking the slight in his stride, reveals to her his true form, the one imposing like a mountain and blazing like fire.
Seetā concedes that she knew his power, for no ordinary creature can cross the wide ocean. However she rejects his offer saying that it does not serve the purpose for many reasons. First of all, she could fall off from his back when he travels at a high speed high above the ocean, Hanuman would have to fight the chasing Rākshasas. Second, it is possible that Rakshasas might retrieve her back and lodge her in a location that could be hard for anyone to find. And also, she says, that it is not appropriate for her, a devoted wife, to touch the body of another man.
The final and most important reason, she says, is that it would be befitting of Rāma to kill the Rakshasas himself, and retrieve her from Rāvaṇa. She urges Hanumān to see to it that Rāma, Lakshmana and the Vānara chiefs are in Laṅkā as soon as possible.
5.37.1 அ
5.37.1 ஆ
5.37.1 இ
5.37.1 ஈ
ஸீதா தத்வசநம் ஸ்ருத்வா
பூர்ணசந்த்ரநிபாநநா ।
ஹநூமந்தமுவாசேதம்
தர்மார்தஸஹிதம் வச: ॥
sītā tadvacanaṃ ṡrutvā
pūrṇacandranibhānanā ।
hanūmantamuvācēdam
dharmārthasahitaṃ vacaḥ ॥
Having heard his words, Seetā,
her face resembling the full moon,
said these words imbued with Dharma and Artha:
We see it in Rāmāyaṇa quite a few times - the mention of ‘words imbued with Dharma and Artha’ – What is the purport?
Well, Indian philosophy sees that every action we perform serves one or more of the three purposes: Dharma (fulfills an obligation or responsibility that is appropriate and righteous), Artha (furthers one’s objectives and goals) and Kama (gives pleasure or entertainment).
Even a simple conversation by a well-meaning person serves one or more of these three objectives. A conversation that does not serve any of these three, will obviously be wasteful and even insipid.
Here, Vālmeeki is indicating which of the three purposes Seetā intends to serve in speaking to Hanumān.
5.37.2 அ
5.37.2 ஆ
5.37.2 இ
5.37.2 ஈ
அம்ருதம் விஷஸம்ஸ்ருஷ்டம்
த்வயா வாநர பாஷிதம் ।
யச்ச நாந்யமநா ராமோ
யச்ச ஸோகபராயண: ॥
amṛtaṃ viṣasaṃsṛṣṭam
tvayā vānara bhāṣitam ।
yacca nānyamanā rāmō
yacca ṡōkaparāyaṇaḥ ॥
Your words are like Amṛt, but mixed with poison;
for you said Rāma is not thinking of anything else
(except me), but he is also wholly given to grief.
5.37.3 அ
5.37.3 ஆ
5.37.3 இ
5.37.3 ஈ
ஐஸ்வர்யே வா ஸுவிஸ்தீர்ணே
வ்யஸநே வா ஸுதாருணே ।
ரஜ்ஜ்வேவ புருஷம் பத்த்வா
க்ருதாந்த: பரிகர்ஷதி ॥
aiṡvaryē vā suvistīrṇē
vyasanē vā sudāruṇē ।
rajjvēva puruṣaṃ baddhvā
kṛtāntaḥ parikarṣati ॥
Providence, which has the
final say about everything,
can drag a man with a halter around the neck,
into endless opulence as well as
into terrible sufferings.
5.37.4 அ
5.37.4 ஆ
5.37.4 இ
5.37.4 ஈ
விதிர்நூநமஸம்ஹார்ய:
ப்ராணிநாம் ப்லவகோத்தம ।
ஸௌமித்ரிம் மாம் ச ராமம் ச
வ்யஸநை: பஸ்ய மோஹிதாந் ॥
vidhirnūnamasaṃhāryaḥ
prāṇināṃ plavagōttama ।
saumitriṃ māṃ ca rāmaṃ ca
vyasanaiḥ paṡya mōhitān ॥
No creature can overcome its destiny;
look, O best of Vānaras, how Sowmitri, me and Rāma,
are driven to dizziness by the hardships.
5.37.5 அ
5.37.5 ஆ
5.37.5 இ
5.37.5 ஈ
ஸோகஸ்யாஸ்ய கதா பாரம்
ராகவோऽதிகமிஷ்யதி ।
ப்லவமாந: பரிஸ்ராந்தோ
ஹதநௌஸ்ஸாகரே யதா ॥
ṡōkasyāsya kadā pāram
rāghavō'dhigamiṣyati ।
plavamānaḥ pariṡrāntō
hatanaussāgarē yathā ॥
When will Rāghava reach
the shore of this ocean of grief,
exhausted like one swimming for life,
his ship wrecked in the middle of the high seas?
5.37.6 அ
5.37.6 ஆ
5.37.6 இ
5.37.6 ஈ
ராக்ஷஸாநாம் வதம் க்ருத்வா
ஸூதயித்வா ச ராவணம் ।
லங்காமுந்மூலிதாம் க்ருத்வா
கதா த்ரக்ஷ்யதி மாம் பதி: ॥
rākṣasānāṃ vadhaṃ kṛtvā
sūdayitvā ca rāvaṇam ।
laṅkāmunmūlitāṃ kṛtvā
kadā drakṣyati māṃ patiḥ ॥
When will my husband get to see me,
killing the Rākshasas, destroying Rāvaṇa and
extricating Laṅkā by its roots?
5.37.7 அ
5.37.7 ஆ
5.37.7 இ
5.37.7 ஈ
ஸ வாச்யஸ்ஸம்த்வரஸ்வேதி
யாவதேவ ந பூர்யதே ।
அயம் ஸம்வத்ஸர: கால:
தாவத்தி மம ஜீவிதம் ॥
sa vācyassaṃtvarasvēti
yāvadēva na pūryatē ।
ayaṃ saṃvatsaraḥ kālaḥ
tāvaddhi mama jīvitam ॥
He should be told to hurry
before the time limit of one year expires,
for I can hope to be alive only that long.
5.37.8 அ
5.37.8 ஆ
5.37.8 இ
5.37.8 ஈ
வர்ததே தஸமோ மாஸோ
த்வௌ து ஸேஷௌ ப்லவங்கம ।
ராவணேந ந்ருஸம்ஸேந
ஸமயோ ய: க்ருதோ மம ॥
vartatē daṡamō māsō
dvau tu ṡēṣau plavaṅgama ।
rāvaṇēna nṛṡaṃsēna
samayō yaḥ kṛtō mama ॥
O Vānara! This is already the tenth month
and only two more months remain in the
time limit set for me by the cruel Rāvaṇa.
5.37.9 அ
5.37.9 ஆ
5.37.9 இ
5.37.9 ஈ
விபீஷணேந ச ப்ராத்ரா
மம நிர்யாதநம் ப்ரதி ।
அநுநீத: ப்ரயத்நேந
ந ச தத்குருதே மதிம் ॥
vibhīṣaṇēna ca bhrātrā
mama niryātanaṃ prati ।
anunītaḥ prayatnēna
na ca tatkurutē matim ॥
His brother Vibheeshaṇa tried his best
to persuade him to send me back,
but he would not listen.
5.37.10 அ
5.37.10 ஆ
5.37.10 இ
5.37.10 ஈ
மம ப்ரதிப்ரதாநம் ஹி
ராவணஸ்ய ந ரோசதே ।
ராவணம் மார்கதே ஸம்க்யே
ம்ருத்யு: காலவஸம் கதம் ॥
mama pratipradānaṃ hi
rāvaṇasya na rōcatē ।
rāvaṇaṃ mārgatē saṃkhyē
mṛtyuḥ kālavaṡaṃ gatam ॥
Rāvaṇa would not even entertain
the idea of giving me back;
for death is on the hunt for Rāvaṇa
in the battle-field, his time being up.
5.37.11 அ
5.37.11 ஆ
5.37.11 இ
5.37.11 ஈ
ஜ்யேஷ்டா கந்யா நலா நாம
விபீஷணஸுதா கபே ।
தயா மமேதமாக்யாதம்
மாத்ரா ப்ரஹிதயா ஸ்வயம் ॥
jyēṣṭhā kanyā nalā nāma
vibhīṣaṇasutā kapē ।
tayā mamēdamākhyātam
mātrā prahitayā svayam ॥
O Vānara! The eldest daughter of Vibheeshaṇa,
Nalā by name, told about this herself,
sent to me by her mother.
5.37.12 அ
5.37.12 ஆ
5.37.12 இ
5.37.12 ஈ
அஸம்ஸயம் ஹரிஸ்ரேஷ்ட
க்ஷிப்ரம் மாம் ப்ராப்ஸ்யதே பதி: ।
அந்தராத்மா ச மே ஸுத்த:
தஸ்மிம்ஸ்ச பஹவோ குணா: ॥
asaṃṡayaṃ hariṡrēṣṭha
kṣipraṃ māṃ prāpsyatē patiḥ ।
antarātmā ca mē ṡuddhaḥ
tasmiṃṡca bahavō guṇāḥ ॥
Without doubt, O best of Vānaras,
my lord will recover me soon,
for I am pure from inside out
and he is full of virtues.
5.37.13 அ
5.37.13 ஆ
5.37.13 இ
5.37.13 ஈ
உத்ஸாஹ: பௌருஷம் ஸத்த்வம்
ஆந்ருஸம்ஸ்யம் க்ருதஜ்ஞதா ।
விக்ரமஸ்ச ப்ரபாவஸ்ச
ஸந்தி வாநர ராகவே ॥
utsāhaḥ pauruṣaṃ sattvam
ānṛṡaṃsyaṃ kṛtajñatā ।
vikramaṡca prabhāvaṡca
santi vānara rāghavē ॥
Rāghava is enthusiastic, entrepreneurial,
strong, compassionate, heroic, effective
and has a keen sense of gratitude, O Vānara!
5.37.14 அ
5.37.14 ஆ
5.37.14 இ
5.37.14 ஈ
சதுர்தஸஸஹஸ்ராணி
ராக்ஷஸாநாம் ஜகாந ய: ।
ஜநஸ்தாநே விநா ப்ராத்ரா
ஸத்ரு: கஸ்தஸ்ய நோத்விஜேத் ॥
caturdaṡasahasrāṇi
rākṣasānāṃ jaghāna yaḥ ।
janasthānē vinā bhrātrā
ṡatruḥ kastasya nōdvijēt ॥
Which foe of his would not feel uneasy,
after seeing him kill
fourteen thousand Rākshasas in Janasthāna
without even taking the help of his brother?
5.37.15 அ
5.37.15 ஆ
5.37.15 இ
5.37.15 ஈ
ந ஸ ஸக்யஸ்துலயிதும்
வ்யஸநை: புருஷர்ஷப: ।
அஹம் தஸ்ய ப்ரபாவஜ்ஞா
ஸக்ரஸ்யேவ புலோமஜா ॥
na sa ṡakyastulayitum
vyasanaiḥ puruṣarṣabhaḥ ।
ahaṃ tasya prabhāvajñā
ṡakrasyēva pulōmajā ॥
No suffering can shake that bull among men;
I know his abilities as well as
the daughter of Pulōma knows those of Ṡakra.
5.37.16 அ
5.37.16 ஆ
5.37.16 இ
5.37.16 ஈ
ஸரஜாலாம்ஸுமாந்ஸூர:
கபே ராமதிவாகர: ।
ஸத்ருரக்ஷோமயம் தோயம்
உபஸோஷம் நயிஷ்யதி ॥
ṡarajālāṃṡumānṡūraḥ
kapē rāmadivākaraḥ ।
ṡatrurakṣōmayaṃ tōyam
upaṡōṣaṃ nayiṣyati ॥
O Vānara! Rāma is like the sun
with the host of arrows for the rays.
He can dry up his enemies, the Rākshasas,
like sun does water.
5.37.17 அ
5.37.17 ஆ
5.37.17 இ
5.37.17 ஈ
இதி ஸஞ்ஜல்பமாநாம் தாம்
ராமார்தே ஸோககர்ஸிதாம் ।
ஆஸ்ருஸம்பூர்ணநயநாம்
உவாச வசநம் கபி: ॥
iti sañjalpamānāṃ tām
rāmārthē ṡōkakarṡitām ।
āṡrusampūrṇanayanām
uvāca vacanaṃ kapiḥ ॥
When she spoke thus (assuring herself),
exhausted with the grief for Rāma
and her eyes filled with tears,
the Vānara responded with these words:
To be continued